Chapter XVI: Preface: In the Name of God the Merciful, Most Merciful (8)

By divine grace we got safely across the Oxus[196] and encamped on the opposite shore, awaiting the arrival of the rest of our party. While there, the wife of Sheik Husein sent me a message to say that she had a dream in which she had seen her father, the holy Makhdum Aazam, who had come from Vezir to Kharezm in company with another holy sage. Arrived in the town he had thus addressed the people, who welcomed him joyfully: "Mir Sidi Ali has read the Koran over my grave in Vezir, and he has supplicated for my patronage. I have therefore come to help him and to lead him safely through Khorassan." This message filled me with joy. I struck camp next morning and the day following we arrived in Dorum;[197] we passed through, unmolested by Mahmud Sultan, and proceeded to Bagwai,[198] which place we also passed, without being hindered by Pulad Sultan, and came to Nesa.[199] Here I found Ali Sultan, former Governor of Merw, and brother of Tin Sultan, to whom I offered my letter of commendation from Esh Sultan, and was allowed free passage, for everybody in these parts is devoted to his Majesty our Padishah. Thus we came to Bawerd (Abiwerd)[200] and Tus, where I visited the graves of Imam Mohammed Hanifi and of the poet Firdusi; and on the first of Muharram of the year 964 I reached Meshhed-i-Khorassan, where I immediately made a pilgrimage to the grave of Imam Ali Musa Riza, the prince of Khorassan.

When at sea, during the great storm some time ago, I had vowed to give a _Tumen_ to the Imam; now I fulfilled my vow, and paid a _Tumen_ to Mutawali (the overseer of the Mosque and Mausoleum) and I also paid a _Tumen_ to the Seid. In Meshhed I found Ibrahim Mirza, the son of Behram Mirza, who occupied the throne there; also Suleiman Mirza, the son of Shah, and his Vekil (representative) called Kokche Khalipha, who entertained me at a banquet.

In the course of our conversation, these gentlemen naturally wished to draw me into an argument upon the succession and sanctity of the Caliphs Ali, Ebubekr, Omar, and Osman; but I acted upon the principle that silence is the best answer to give a fool, and I was silent. They pressed me, however, and I told them the story of Khodja Nasreddin, who was once asked to read the Koran in the Mosque, to which he had replied, "this is not the place." "And now," I said, "I have not come hither to argue with you, and I refuse to be questioned." It was with great difficulty that I at last rid myself of them.[201]

One of the guests, unfortunately, was a miscreant, of the name of Ghazi Bey; he gave vent to his wrath in these words: "It is not seemly to send such people as these to the Shah. How do we know that they may not kill the men we give them as an escort, and then take flight? Very possibly they belong to the Ottomans that were sent to Borak Khan, or perhaps they are the bearers of a secret correspondence, and it might be advisable to search them."

The Mirza (Ibrahim) approved of this plan, and the next morning 200 men in armor (_kurdji_) surrounded the _kervanserai_ and took us prisoners. As the proverb says: "Those who can not be caught by fair means will be by foul play."

We were each of us put in charge of one of the guards; I was taken to the apartment of the Kokehe Khalipha, with my two attendants. My horses were given in another man's charge, and my other effects were entrusted to Mutawali's keeping. They made us undress, and as it was winter we suffered much from the cold. The next day the Mirza took from me all my official papers and sundry letters which I had received from different princes, and had them all put into a bag and sealed.

When my companions saw this they trembled for their lives, but I comforted them with the sayings, "He who falls through no mistake of his will not shed tears," and "Since fate has not forgotten to bring thee into this world, it will not forget to take thee out of it," and further, "Patience is the key to the final goal."

So we calmly resigned ourselves to our fate. A little later on all were put in chains, except myself; but I was strictly guarded by five men. This action of the Mirza troubled me not a little, and although I tried to make light of it, my heart was very heavy. I wrote a gazel to comfort myself, and with the inspiring thoughts suggested by it fresh in mind, I fell asleep, and being in a semiconscious state, a divine inspiration in the form of a _Murabba_[202] was vouchsafed to me, which I sent to Mutawali. This composition caused great excitement among the nobility of the place. About the same time one of the attendants of the Imam declared (whether it was true or feigned I can not say) that in his dream he had seen the Caliph Ali, who had charged him to go and set Mir Sidi Ali free. The news of this dream spread rapidly through the town and stirred up the people, whose sympathies were now all turned in my favor.

Mutawali and Seid went to the Mirza and said: "This man came on a pilgrimage to visit the shrine of the Imam. He is under a vow and desires to go to the Shah. As the Shah is on friendly terms with the Padishah of Turkey it is not right that we should in any way trouble this pilgrim now in the Ashura[203] days. If the man be a traitor, it is sure to come to light, for as the Koran says, 'A traitor is known by his countenance,' and there need be no further question of suspicion." These words of the wise man and of Seid did not lose their effect upon the Mirza. From my side I pointed out to him the unreliableness of the information upon which he had acted, and in order further to enlist his sympathies in my favor I sent him three poems, after which, partly for fear of the Shah, and partly regretting his rash deed, he gave us our liberty on the tenth of Ashura. He loaded me with presents and gave another banquet in my honor. He also restored to us our horses and our clothes; but many of my other possessions I never recovered. Four valuable books were taken, and the whole of my correspondence was conveyed by his armour-bearer, Ali Bey, and a Yassaul to the Shah in a sealed bag, the transport being effected on a barrow about the middle of Muharram of the said year. Traveling in the same caravan with us was one of the wives of the Shah and one of the wives of Behram Mirza, who were both returning from a pilgrimage to the shrine of the Imam. I made their acquaintance, and they treated us kindly. By my advice my companions comported themselves with due courtesy and modesty toward the retinue of these ladies, mindful of the saying: "The peace of two worlds depends on two things only, courtesy to friends and flattery to foes."

Arrived in Mshabur I visited the graves of Imamzade Mohammed Mahruk, and of Sheik Attar (_ferideddin_). Here I also met with Aga Kemal, the Vekil of Khorassan, who, however, did not interfere with us. In Sebzevar we met with a little hostility, but acting on the principle that "Barking dogs bite not," we soon got free from these firebrands and continued on our way.

XVI

OUR VICISSITUDES IN IRAK-ADJEM

Arrived in the Province of Irak we skirted the Demavend range, traveling from Mazendran to Bestam, where we visited the graves of Mohammed Aftah, Sheik Bayazid Bestami, and Sheik Ebulhasan Harkani. The next day we reached Damgan.

That night one of our company called Ramazan the pious, and known as _Boluk Bashi_,[204] had a dream. Bayazid Bestami with 40 Dervishes had appeared unto him and had spoken thus: "Let us pray for the safe return of Mir Sidi Ali." The Sheik, moreover, had written a passport and sealed it, "that we might not be molested by the way."—This was his dream, and when I heard of it I rejoiced greatly and thanked God for his mercy vouchsafed; for this message (from the dead) virtually saved my life. After visiting the grave of Imam Djafar in Damgan, we proceeded to Semnan, where we visited the grave of Sheik Ala-ed-Dowleh Semnani. In this place they tried to draw us into sectarian controversies, but I restrained my comrades, and reminded them of the Hadis, which says: "_Ustur zahbak, zahabek in mazhabak_," _i.e._, "hide thy gold, thine opinions, and thy faith"; and I argued with them, saying, "Not one of you has traveled more than I have, and experience has made me wise. A wise man does not heed the words of the vulgar and the ignorant."

They saw the wisdom of my words, and acted upon my advice.

Before long we came to Rei,[205] where I made pilgrimages to the graves of Imam Abdul Azim, and of Bibi Shehrbanu, the consort of Imam Husein. Here I also met Mohammed Khudabend, a son of the Shah's, and the _Kurdji-bashi_[206] Sevindek Aga. Their presence was accounted for in this way: Some time ago the Shah had sent Ismail Mirza from Kazvin to Herat, and had now recalled him to Kazvin. The reason of this was that certain things which had happened during his rule had come to light, and by command of the Shah one of the nobles of Kazvin had been executed, and in like manner, also by order of the Shah, some followers of Ismail had been put to death. After this the Shah commanded Prince Mohammed Khudabend to appear before him, and the _Kurdji-bashi_ was sent to fetch him. I was very pleased to meet the Prince, who assured me of the unwavering devotion of the Shah to our glorious Padishah.

Journeying from Rei it took us a month and a half (to the end of Safar) before we reached Kazvin, the capital of Irak.[207]

Upon the Shah being told of our arrival we were none of us allowed to enter the city, but had to take up our quarters in Sebzeghiran, one of the neighboring villages, under the protection of Mohammed Bey, the _Divan Bey_[208] of the Great Vizier Maasum Bey. Presently the _Ishik Agasi_[209] arrived, who took down our names, and the number of our horses, and gave his people private instructions to watch us strictly at night, until further orders.

We were told that the Shah was very angry that we had been allowed to leave Meshhed without any further inquiry, and that in consequence of this Kokche Khalipha and Mir Munshi (first secretary) had been deprived of office. Following up this information, the Kapchadji, Ali Bey, came to us by order of Yassaul Pir Ali, and said: "The people here have evil intentions, if you have any ready money about you, give it to me to keep, and if Providence deliver you out of this plight, I will return it; if on the other hand evil should befall you it is better that your riches should fall in the hands of friends than of foes."

But I replied: "People who have wandered so long in foreign parts carry no cash about them, and they who fear death do not venture so far from home. I believe in the words of the Koran: 'He who is appointed to die can not delay the hour, and without God's permission no man can slay.'"

It so happened that the Shah had by this time examined the letters which had been conveyed to him in a sealed bag, and the ladies who had traveled with us bore witness that we were poor and harmless folk. Moreover, I had sent the Shah a quatrian which had found much favor, so he set us free. The Shah commanded his Vekil,[210] Maasum Bey, to offer me a banquet, after which he would himself entertain me. Maasum Bey was also commissioned to give me the glad news, that I was free to go where I liked, and, as an envoy was shortly to be sent to the Sublime Porte, I might, if I liked, travel by the way of Azerbaidjan, _i.e._, by Tebriz and Van. Thereupon I requested that my desire might be made known to the Shah. I said, "We are not prepared to meet the hardships of the Van road in the winter time, and we beg to be allowed to travel by the way of Bagdad"; which request he graciously granted.

On the second day we were invited by the Shah to a banquet, and I presented my humble offerings. During the feast we conversed upon poetical and other subjects, and the Shah remarked to his courtiers: "These men do not look like intriguers; they are only pilgrims and religious fanatics"—and on the strength of this verdict Kokche Khalipha and Mir Munshi were reinstated in their office. I received a horse and two changes of robes, a bale of silk, and several other things; the two Serdars received each two robes of honor, and my five traveling companions, each one. Altogether the Shah behaved handsomely to us and showed a marked respect for the person of his Majesty the Padishah.

One day I was invited to a banquet in the large music-hall, all the Beys of the royal family being present. To give some idea of the magnificence here displayed I will only mention that from five hundred to one thousand _Tumens_[211] had been spent on the decoration of the hall. There were some hundreds of velvet and silken brocaded carpets, painted and embroidered in figurative designs; quantities of luxurious cushions and exquisitely artistic tents, canopies, and sunshades.

Yuzbashi Hasan Bey, one of the Shah's confidants, turned to me and said: "Is not this indeed a treasure-house?" "It is," I replied, "yet the wealth of kings is not measured by their gold and silver but by their military power." This remark silenced him; he did not return to the subject.

As the envoy had already started for Tebriz I was detained for another month, during which time the Shah showed me much attention, and I spent a good deal of my time in his presence. One day he ventured the remark: "Why were those 300 Janissaries sent from Turkey to assist Borak Khan?" I answered that these had not been sent to strengthen Borak Khan's forces, but merely as an escort to the late Sheik Abdullatif, because it was a well-known fact that the Circassians[212] had killed Baba Sheik, a son of the holy Ahmed Jesewi, on the road from Astrakhan, and that that route was therefore made unsafe. If the Padishah had intended to send military help, not three hundred, but some thousands of Janissaries, would have gone to Bokhara.

Another time I was drawn into a religious dispute with Mir Ibrahim Sefevi, one of the Shah's relatives and a sage. The conversation ran as follows:

IBRAHIM: "Why do the learned men of Turkey call us unbelievers?"

I: "It is said that the followers of the Prophet have been insulted by your countrymen, and according to the statutes of our religion he who insults his superiors is an unbeliever."

IBRAHIM: "That is what Imam Aazam (Ebn Hanifa) says, but according to Imam Shafi this belongs to the pardonable offenses."

I: "I understand that it is customary with you to accuse Ayesha, the wife of the Prophet (may God have mercy upon her), of immorality, and as this throws a stigma on the Prophet's name, it is synonymous to blasphemy. The people who can do this are in a state of apostasy, and their life is forfeited. Their goods can be confiscated and their men put in prison. Any one persisting in this unbelief is subject to imprisonment, but if they renounce they may, without their wives, with or without marriage...."

IBRAHIM: "I must contradict this. In our eyes also, any one who accuses Ayesha of immorality is an unbeliever and a blasphemer and contradicts the Koran; because in the Sacred Book God Almighty testifies to the virtue of Ayesha. But all the same we can not love her because she set herself against Ali."

I: "How do you explain it that although the Hadis declares that the Ulemas are on a level with the prophets of the people of Israel, it nevertheless frequently happens that offensive language is used against the former?"

IBRAHIM: "Does the name Ulema not include our Ulemas also?"

I: "In a facetious way it includes all Ulemas, but beyond this it is a well-known fact that it is said of them: 'The flesh of the Ulema is poisonous, their odor is sickening, and to eat them is death'; and if in spite of this men will insult them, they must pay the penalty both in this world and in the next."

To this he could make no reply, and I turned the conversation into another channel.

The Shah once said to me, "Tell me, since thou hast traveled so much, which of the cities thou hast visited pleases thee best." And I replied: "I have indeed seen most of the cities of this world, but I have found none to compare with Stamboul and Galata."

The Shah allowed this to pass, and continued: "At how many _Tumens_ dost thou estimate the combined income of the Beys and Beylerbeys of Turkey?" to which I replied: "The Beys and Beylerbeys of Turkey receive payment according to their rank, but they enjoy besides this generally a private income. Other princes remunerate their officers in proportion to the pay of the regiment which they command, but if the pay of the Beys and other officers in the service of the Emperor of Turkey were to be based upon this foundation, it would run not into _Tumens_, nor yet Lakhs,[213] but into _Kulurs_. To give you an example: The payments made to the Beylerbeys of Rumelia, Anatolia, Egypt, Hungary (Budin, _i.e._, Ofen), Diarbekir, Bagdad, Yemen, and Algiers, are, each in themselves, as much as any other prince would lay out on the whole of his army. This proportion holds good for all the other Beylerbeys also, and is in strict accordance with the superior standing of our government. Quite a different system is adopted for the troops under Khans and Sultans, for there is always an element of uncertainty there; but in Turkey the army belongs to the Padishah. All Beylerbeys and officers are his servants, and an Imperial command is law and can not be trifled with."[214]

On this same occasion some of the officers asked whether the documents which had been taken from me by Ibrahim Mirza in Meshhed had ever been placed before the Shah. This question was answered in the affirmative, but I did not like to pursue the subject, mindful of the saying: "When evil slumbers, cursed be he who arouses it"—and I turned the conversation into another channel.

I preferred to plead my cause with another gazel, which the Shah graciously accepted, and which finally led to the desired result. We received permission to leave. He wrote a letter expressive of his unalterable respect and devotion to his Majesty the Padishah, gave me more presents, and commanded Nazr Bey, a brother of Yuzbashi Hasan Bey, to accompany me on the journey.

While in Kazvin I made a pilgrimage to the grave of Imam Shahzade Husein, and in the beginning of Rebiul Evvel I started on my journey to Bagdad.

Near to Sultani, we passed Abhar, and I stopped to visit the grave of Pir Hasan, the son of Akhi Avran, then on to Kirkan, where I visited the grave of Mohammed Demtiz[215], a son of Khodja Ahmed Jesewi, and from there to Derghezin and Hamadan, in which latter place the graves of Ain-ul-Kuzat and Pir Ebulalay, the armor-bearers of the Prophet, were visited. At Saadabad, our next station, I was met by the governor, who treated me with marked attention.

Then we took our way by Mount Elvend and Nihavend (in Suristan) to Bisutun, where I visited the grave of Kiazim, and in the village Weis-ul-karn, the grave of the saint of that name. We then proceeded to Kasri-Shirin and through Kurdistan to the fortress Zendjir. While there we were much interested in watching a _Huma_ bird[216] high up in the sky. This is supposed to be a good omen, and we were therefore well pleased. Some enlarged upon the good fortune presaged by his appearance, others spoke of the curious properties of the bird, of whom Sa'di sings:

"The _Huma_ is distinguished from all other birds,
In that he lives on bones, yet is not a bird of prey."

It is a known fact that this bird feeds exclusively on bones. The legend says that the _Huma_, before demolishing a bone, carries it up high in the air, and then drops it, with the result that it breaks into many pieces. He then swoops down upon these, divides them into equal portions, and devours them. This is the origin of the saying, when Persian officials, through extortion, obtain more than they can well digest: "They should follow the example of the _Huma_ bird and divide their spoils into smaller, equal portions."

Here, at Zendjir, I dismissed Nazr Bey, whom the Shah had given me as an escort, and after crossing the great river Tokuz Olum[217] we came to Ban (or Sheri Ban). Toward the end of the same month of Kebiul Sani we reached Bagdad, where we were most hospitably received by Khizr Pasha. We did not delay, however, but hurried on to Turkey.

XVII

THE REST OF OUR ADVENTURES

In the beginning of Djemazi-ul Evvel we crossed the Tigris in ships, and after revisiting the sacred graves there we journeyed on. Past Kasri, Semke, and Harbi we came to Tekrit and Mossul, and by the old road of Mossul and Djizre to Nisibin. From there by Diarbekir and Mardin we reached Amed, where I saw Iskender Pasha, who received me most graciously. In the course of conversation I told him some of our adventures, to which he listened with much interest, and exclaimed: "You have gone through more than even Tamum Dari has done, and as for all the marvelous things which you have seen, they are beyond the dreams of even Balkiah and Djihan Shah."

Questioned upon the different sovereigns and armies of the countries I had visited, I said: "In all the world there is no country like Turkey, no sovereign like our Padishah, and no army like the Turkish. From East to West the fame of the Ottoman troops has spread. For victory follows their banner wherever they go. May God keep Turkey in wealth and prosperity until the last day shall dawn. May he preserve our Padishah in health and happiness and our troops ever victorious. Amen!"

When asked whether our name was known in those remote parts, I answered. "Certainly, more than you would think."

In the further course of conversation I learned that a report of my death had reached the Porte, and that therefore the post of Egyptian Admiral had been given to Kurdzade, the Sandjak-bey of Rhodus. I thought to myself: "Long live my Padishah, I shall easily obtain another office"; and I comforted myself with poetic effusions. Of course I trusted in God Almighty, nevertheless I was always thinking about the conquest of Ormuz and Gujarat, and I argued thus to myself: "These fantastic dreams have so filled thy brain, that thou art being drawn down to the earth by them; the spirit of wandering is so strong in thee that thou canst not give thy body rest until it shall return to dust."

I resumed my journey to Turkey, in the hope soon to set eyes again on Constantinople. Arrived in Arghini I visited the grave of the prophet Zilkefl; from there by Kharput to Malatia and the grave of Seid Ghazi Sultan, a native of that place, and shortly after I reached Siwas, the first station on Turkish territory. Ali Pasha received me there with marked distinction; I delayed a short time to visit the grave of Abdul Wahab Ghazi, and to call upon Ali Baba, who gave me his blessing.

After this I continued my journey to Stamboul, across the plain of Ken to Kara Hissar Behram Shah, and through Bozauk to Hadji Bektash, where I made pilgrimages to the graves of the saints of that place, and to Balam Sultan; then on to Kirshehr and the graves of Hadji Avran and Aashik Pasha, past Ayas Varsak to Angora, crossing the Kizil Irmak (Halys) by the bridge of Chashneghir.[218] I visited the grave of Hadji Bairam Sultan and his children, and the Khidr, and had a friendly interview with Djenabi Pasha. From Beybazari we came to Boli, touched Modurn, and on to Kunik, where is the grave of Sheik Shemseddin; next we came to Tarakli Yenidje and Keive, with the bridge over the Sakaria river, past Agadj-Deniz, on to Sabandja and Iznikmid[219] and the grave of Nebi Khodja. From there our way led past Ghekivize and Skutari, where I crossed the Bosphorus, and reached Constantinople in safety.

God be praised, who led me safely through manifold dangers, and brought me back to this most beautiful country of all the earth. Four years have passed away; years of much sorrow and misery, of many privations and perplexities; but now in this year 964 (1556), in the beginning of Redjeb, I have once more returned to my own people, my relations, and my friends. Glory and praise be to God the Giver of all good things!

His Majesty the Padishah happened to be at Adrianople, and on the second day after my return I traveled thither, to pay him homage. I had the good fortune to be most graciously received by his Imperial Majesty. The high Viziers, and especially Vizier Rustem Pasha, loaded me with kindnesses. I was appointed to join the Corps of the _Muteferrika_ (officers in attendance on the Sultan) with a daily income of sixty _aktche_. And the _Kethhuda_ (intendant), who had accompanied me on my travels, had his salary increased with eight _aktche_, and was appointed Muteferrika for Egypt. One of the Boluk-Bashi (_Chef d'Escadron_) received eight _aktche_ and my other traveling companions each six _aktche_ above their ordinary pay. One of these latter was nominated to the post of Egyptian _Tchaush_, and the others joined the volunteers. They received their pay for the four years they had been away, payment being made out of the Egyptian treasury.

Toward the end of Rajab his Majesty the Sultan returned to Constantinople, and on the day that he entered the Konak of Tchataldja I was appointed Defterdar of Diarbekir.[220] Thus in his gracious kindness his Majesty had pleased and satisfied us all.

He who wishes to profit by this narrative let him remember that not in vain aspirations after greatness, but in a quiet and contented mind lieth the secret of the true strength which perisheth not. But if in God's providence he should be driven from home, and forced to wander forth in the unknown, and perchance be caught in the turbulent waves of the sea of adversity, let him still always keep in mind that love for one's native land is next to one's faith. Let him never cease to long for the day that he shall see his native shores again, and always cling loyally to his Padishah.

He who doeth this shall not perish abroad; God will grant him his desire both in this world and in the next, and he shall rejoice in the esteem and affection of his fellow-countrymen.

* * * * *

I completed this narrative in Galata in the month Shaaban of the year 964 (1556), and the transcript of it was accomplished in the month Safar of the year 965 (1557).

BIBLIOGRAPHIES

MEDIEVAL ARABIC

Some of the general works recommended for the early Arabic history and literature are also of value for this volume. The general theme is covered by:

R. A. NICHOLSON, "A Literary History of the Arabs" (New York, Scribners, 1907).

F. F. ARBUTHNOT, "Arabic Authors" (London, 1890).

For the legends of Mohammed, read:

WILLIAM MUIR, "Life of Mahomet" (new edition, Edinburgh, 1912).